IN SEARCH OF IDENTITY

In a way, wittingly or unwittingly, there is a constant search for or re-search of our identity. It involves defining or redefine, depict or redepict, calibrate or recalibrate, position or reposition that way it goes on depending on the context of time, situation and circumstances. Whatever we think a sense of withhold comming to us–praise, recognition, appreciation, and so on. As a result, we became nervous and bewildered. We again search for the best footing and acceptance by others. But the fact is that we cannot receive what we don’t give. "Outflow determines inflow." Did we ever imagine the construct we are thrust into, whether by our own volition or otherwise, is real, ephemeral, or a shadow of something else? Are we sure about ourselves as set out within the paraphernalia of body-mind-intellect mechanisms? Have we ever gone beyond the tripod, body-mind-intellect, to inquire about the subtler one lurking behind? Of course, we need to put all our vitality into becoming more conscious of our inner consciousness.

1. Who am I?

Once, Socrates was walking in deep philosophic contemplation when he accidentally bumped into someone. That man reacted in annoyance: "Can’t you see where you walk?" "Who are you?" Socrates answered with amusement, "My dear fellow, I have been pondering over that question for the last forty years." "If you ever come to know who I am, please let me know."

What he found was that poets didn’t know why their words moved people, craftsmen only knew how to master their trade and not much else, and politicians thought they were wise but didn’t have the knowledge to back it up.

What Socrates discovered was that none of these people knew anything, but they all thought they did. Socrates concluded he was wiser than them, because he at least knew that he knew nothing.

Socrates answers the question "Who am I?" by affirming his ignorance. Socrates is regarded by the Delphic Oracle as the wisest man around. However, Socrates claims that "that's only because he frankly admits that he knows only one thing, and that is that he knows nothing".

Socratic philosophy is based on the concepts of ethics, goodness, and virtue. According to Socrates, knowledge, courage, and honesty are related to these concepts.

Crucially, Socrates argued that knowledge is a virtue. Without understanding the true nature of things, it’s impossible to do good deeds, be brave, or act justly. So only through knowledge can we achieve virtue because it allows us to be aware of our actions.

"For I was conscious that I knew practically nothing", Socrates sayings (Plato, Apology 22d, translated by Harold North Fowler, 1966)

What Socrates is really saying is that we can never truly know anything for certain. We can have beliefs and opinions, but we can never know for sure if they are correct. It is a deeply philosophical idea that thinkers have debated for centuries.

2. Theory of Forms

According to the theory of forms, the physical world we live in is actually just a shadow. The real world is that of "ideas" or "forms." These are non-physical essences that exist outside of our physical world. Everything in our dimension is just an imitation or projection of these forms and ideas.

3. Conscious of the Self  

"Be not self-conscious; be conscious of the self," so says the Srimad Bhagavad Gita.

yadā viniyataṁ chittam ātmanyevāvatiṣhṭhate

niḥspṛihaḥ sarva-kāmebhyo yukta ityuchyate tadā

It is when the controlled chitta (mind) becomes fixed and focused exclusively on God. It is then simultaneously and automatically weaned away from all cravings of the senses and desires for worldly enjoyment. At that time, one can be considered to have yukta, or perfect Yoga.

It urges us to give up material desires and thereby situate ourselves in consciousness of our true selves. The more we live in harmony with our spiritual identity, the less we worry about our material image because we understand that it is peripheral to our actual self. Once we start relishing the fulfilment of our true spiritual identity and glory, the need to be self-conscious and seek flickering pleasure through a positive self-image in the world disappears.

Self-realisation is the realisation of the self. It moves from the lower self to the higher self, the realisation of divine consciousness. Self-realisation is an intrinsic part of elevating experiences. In our ancient scriptures, there are highlights for both the path and the followers who follow the path. The followers need to adopt certain characteristics called the "eight noble paths."

The Three Yogas, or Trimārga are three soteriological paths mentioned in the Srimad Bhagavad Gita for the liberation of the human spirit:

-Karma Yoga, or the Path of Action (Karma-mārga),

-Bhakti Yoga or the Path of Devotion (Bhakti-mārga) to Ishvar (God)

-Jñāna Yoga or the Path of Knowledge (Jñāna-mārga)

If one leaves the material dharma, it is considered a sin due to dereliction of duty. But if one leaves material dharma and takes the shelter of spiritual dharma, it is not a sin. It is observed in the Śrīmad Bhāgavatam :

devarṣhi-bhūtāpta-nṛiṇāṁ pitṝīṇāṁ na kiṅkaro nāyam ṛiṇī cha rājan

sarvātmanā yaḥ śharaṇaṁ śharaṇyaṁ gato mukundaṁ parihṛitya kartam (11.5.41)[v37]

Similarly, by fulfilling our duty to God, we automatically fulfil our duty to everyone. Hence, there is no sin in renunciating material dharma if we are properly situated in spiritual dharma. In fact, the ultimate goal is to engage completely and wholeheartedly in spiritual dharma. The Śrīmad Bhāgavatam states:

ājñāyaivaṁ guṇān doṣhān mayādiṣhṭān api svakān

dharmān santyajya yaḥ sarvān māṁ bhajeta sa tu sattamaḥ (11.11.32) [v38]

"I have given innumerable instructions regarding the performance of bodily dharma in the Vedas." "But those who realise the shortcomings in these and renounce all prescribed duties to simply engage in my devotional service, I consider them to be the best sādhaks."

 The Upanishads deal with meditation, philosophy, consciousness, and ontology. The Great Sayings" or the Mahāvākyas of the Upanishadas tersely say Brahmān (CosmicSelf) is one and infinity, which have a profound significance as pointers to Reality.

i. Prajnanam Brahma (प्रज्ञानम् ब्रह्म)– Consciousness is Brahman, Aitareya Upanishad, Rig Veda.

ii. Aham Brahmāsmi (अहम् ब्रह्मास्मि) - "I am Brahman", or "I am Divine," Brihadaranyaka Upanishad, Yajur Veda.

Iii. Tat Tvam Asi (तत् त्वम् असि)– That Thou Art, Chandogya Upanishad, Sam Veda.

iv. Ayam Atma Brahma (अयम् आत्मा ब्रह्म) – This Self is Brahmān, Mandukya Upanishad, Atharva Veda.

This “Brahmān is the Whole," "Brahmān is Ātman" and "Brahmān is this (very) Self."

It is emphatically observed in the The Srimad Bhagavad Gita that

trai-guṇya-viṣhayā vedā nistrai-guṇyo bhavārjuna

nirdvandvo nitya-sattva-stho niryoga-kṣhema ātmavān

The material energy binds the divine soul to the bodily conception of life through its three constituent modes. These modes of material nature are sattva (mode of goodness), rajas (mode of passion), and tamas (mode of ignorance). The relative proportion of the three modes varies for every individual due to their sanskārs (tendencies) from countless past lives, and accordingly, everyone has different inclinations and tendencies. The Vedic scriptures accept this disparity and give suitable instructions for all kinds of people. If the śhāstras did not contain instructions for worldly-minded people, they would have gone further astray. So, the Vedas offer them material rewards for the performance of rigorous rituals, helping them rise from the mode of ignorance to passion and from passion to goodness.

4. Tripod (Body-Mind-Intellect) and Soul

The soul pervades the entire body and is indestructible. No one can cause the destruction of the imperishable soul.

avināśhi tu tadviddhi yena sarvam idaṁ tatam

vināśham avyayasyāsya na kaśhchit kartum arhati

The Srimad Bhagavad Gita establishes a distinct relationship between the body and the soul by saying that the soul pervades the body. The soul is sentient, i.e., it possesses consciousness. The body is made of insentient matter, devoid of consciousness. However, the soul passes on the quality of consciousness to the body by residing in it. Hence, the soul pervades the body by spreading its consciousness everywhere in it.

dehino ’smin yathā dehe kaumāraṁ yauvanaṁ jarā

tathā dehāntara-prāptir dhīras tatra na muhyati

The Srimad Bhagavad Gita establishes the principle of transmigration of the soul from lifetime to lifetime. It explains that in one lifetime itself, we change bodies from childhood to youth to maturity and then to old age. Identity is not ephemeral; it is eternal.

5. Remarks

What is my true consciousness?

Am I conscious of my body, mind, and intellect (tripod) mechanisms? Or do I limit myself to a part of the tripod, i.e., body only, mind only, or only intellect?

Or is consciousness of the jivatma, or soul?

The first part that constitutes the tripod is only ephemeral or evanescent.

while the second part is an enduring or eternal one.

Someway or another, we are in constant search of our own identity, be it the inner self or the outer self, consisting of the trinity of body, mind, and intellect.

-Asutosh Satpathy